divorced from reality, began to influence human life, it is impossible to say; but it cannot be less than half a million years ago, if (as Dr. Keith says) Eoanthropus, 400,000 years ago, “thought and dreamt much as we do.” Why did not such delusions hinder our development? Or did they promote it? The first consideration is, that biological adaptation is nearly always a compromise: if any organ or faculty be useful on the whole, in spite of some disutility, its increase favours the survival of those in whom it increases; and this is true of the brain and its thinking. The second is, that nearly all the magical and animistic beliefs and practices that are socially destructive, probably belong to a stage of human life that is attained long after our differentiation has been established, and when some progress has been made in arts and customs. Savages of the lowest culture have few beliefs that can be called positively injurious. Talismans and spells, not by themselves relied upon, but only adscititious to common-sense actions, give confidence without weakening endeavour. To curse, or to “point the bone,” does not create but merely expresses a malevolent purpose; and, although sometimes fatal by suggestion, is on the whole better than to assassinate. Taboos do more good by protecting person and property and custom than they do harm by restricting the use of foods. Belief in imaginary evils waiting upon secret sins exerts, whilst supported by social unanimity, a control upon all kinds of behaviour: it is the beginning of the “religious sanction,” and one sort of conscience. The dread of spirits that prowl at night keeps people in the family-cave or by the camp-fire; and that is the best place for them. Many rites and observances are sanitary. Totemism rarely does any harm, and may once have usefully symbolised the unity of social groups. Totemic and magical dances give excellent physical training, promote the spirit of co-operation, are a sort of drill; and (like all art), whilst indulging, they also restrain imagination by imposing upon it definite forms. For a long time there was no special profession of wizard or priest, with whose appearance most of the evil of magic and animism originates; though probably even they generally do more good than harm by their courage and sagacity, by discovering drugs and poisons, by laying ghosts, and by their primitive studies in medicine and psychology.